Dirty secrets of the Jewish Kabbalah

Dirty secrets of Jewish KabbalahBelow is video of probably the most revealing and rare exposés of the demonic Jewish Kabbalah, which constitutes the core of the New World Order conspiracy—the conspiracy against Christ and His Church. This is an in-depth four-hour series. I have not seen it anywhere else on the web. If you like the above graphic, please share it through social media, email, or other. Please also share the documentary linked below.

Secrets of the Kabbalah Revealed:



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  1. Reblogged this on AntiTerrorAtheist and commented:
    The Zionist’s and the Muslim Radicals are both attempting to destroy American Christian Culture. Wake Up America !!!

  2. apollonian

     /  April 8, 2014

    Kabbalah: Fascination, Worship Of Subjectivism, Hubris

    Interesting post Tim: I’m presently listening to part one. I note u’ve also posted lots of other vids and articles on Kabbalah.

    But I think there is a danger in getting too involved in the mere details–after all, Kabbalah (mysticism) and Talmud (law) are just SATANISM when u get down to it, Jews then notable as most highly organized conspirators, psychopaths, and criminals.

    One good thing is to reduce things in logical sort of fashion: Christianity is worship of TRUTH (Christ) as ONLY way to Godly happiness (Gosp. JOHN 14:6), this against Jew lies (JOHN 8:44).

    Thus Christianity emphasizes the objective (hence God-created) reality, necessary basis of truth, vs. the Judaic subjectivism–created within one’s own mind–whence one makes oneself God.

    Most notable then about Judaic hubris, psycho-pathology, and subjectivism is that it’s a collectivistic sort of subjectivism–and that’s how Jews rule, when it’s appropriate–within the particular stage of CYCLIC, Senglerian “Decline of the West.” For the stupid goyim, when they indulge subjectivism and mysticism, almost always do it on an individual basis, leaving themselves subject to Jews, far better organized.

    Note then Judaism is actually a way of WARFARE–against, obviously, the goyim–esp. after the stupid goyim have now become over-populated and given and willing to fight one another, the Jews ready and waiting on the side to taking-over fm stupid goyim. Thus, note Jews are the natural de-populators when stupid goyim become over-populated, Jews making slaves out of the goyim, this all taking place in the “Decline of the West,” phase of the now superannuated gentile culture.

    The most attractive, compelling aspect of this Judaism and subjectivism is the idea of “good” (and “evil”)–which is always impressed upon the youth, “good” ALWAYS being mere pretext for OBEDIENCE. For most people become addicted and obsessed w. idea of “good-evil,” only the very lucky are enabled to over-come this fixation w. “good-evil,” which always entails guilt and inferiority -complex, by which mentality is configured for obedience or not to the Judaic master-mind.

    Thus Jews can only come into their “own,” so to speak, when and as the gentile culture CYCLICALLY matures and then begins to degenerate, according to Spengler, the gentiles now hopelessly over-populated, filled w. hubris of “good-evil,” and most of all, fighting one another so savagely, they don’t notice the Jew vermin steadily taking-over the culture–as we see today, for example.

    So we see then how Kabbalah is oriented upon this sort of devilish, utterly psychotic mental technology, subjectivism and hubris, and it WORKS, long as the Jews cultivate their abiding hatred of the gentiles, this as a mirror-image for “love,” such as it is, for their own people and God, etc.

  3. apollonian

     /  April 9, 2014

    Well, I just now finished up both parts–absolutely brilliant, magnificent exposition, filled w. outstanding facts and details, all put together, most excellently–highly recommended for everyone. Judaism is just satanism, truly, worship of lies, gross, putrid hubris.

  4. George Bush

     /  April 30, 2015



    Circumcision is a commandment, one of the 613 commandments which G-d commanded the Jews. Circumcision is a religious commandment just as is keeping the Sabbath, kashrut of food, and family purity. From a halachic standpoint circumcision has no connection to any kind of medical benefit, just as no other commandment is justified by benefit. The great halachic arbiters emphasize the requirement to fulfill the commandments without any practical benefit or return; otherwise there would be in the fulfillment of commandments no “pure” reason of worshiping G-d, only the simple desire to get a reward.

    The opposite situation is also obligatory from a halachic standpoint. One may not chose to fulfill a specific commandment only because he would suffer or come to harm were he not to fulfill that commandment.

    One who says, “I will not eat pork because it disgusts me” is not a truly religious person!

    He must say, “I will not eat pork because G-d doesn’t allow me!”

    Thus is said in Midrash Sifra, Parshat Kedoshim, chapter 9,

    “A person should not say that it is impossible to eat pork, it is impossible to wear sha’atnez, etc., but he should say: it is possible, but what can I do, for my Father in Heaven forbade it for me.”

    Fulfilling the commandment of circumcision is not for the purpose of medical or other benefit but only for the purpose of worshipping G-d.

    Moreover, the Talmud unambiguously states that circumcision presents a medical risk!

    In the tractate Gittin, 57, Amud B, it is said:
    “‘It is for Your sake that we are killed all day long’ (Psalms 44), R’ Yehoshua the son of Levi says: this is circumcision which is done on the eighth day.”

    That is, Rabbi Yehoshua the son of Levi says that this verse in Psalms, which speaks of daily death, relates to the danger of circumcision. The great Talmudic commentators explain thus:

    Rashi says, “since they sometimes die,” that is, sometime people die because of circumcision. And Maharsha writes, “since the child is young and there is a risk of death,” that is, the risk of death is increased because it is performed on young infants.

    As an additional proof we will bring what is said in Tractate Pesachim 69:

    “all are sick because of circumcision,”

    that is, all who undergo circumcision are considered ill.

    And more: according to halachic law, an adult who was not circumcised when young for any reason must be circumcised. After he heals from the wound of circumcision he must bless “Hagomel” as thanks for being saved from danger. Only one who was at risk of death must bless “Hagomel.” That is, circumcision is halachically defined as a risk of death.

    From all said above it is clear that halachic Judaism is aware of the fact that circumcision is a commandment which bears a medical risk, even one of death. Despite this the halacha determines that one must perform circumcision since it is G-d’s commandment.

    It is interesting to see what, according to the rabbis, are some of the argument relating to circumcision.

    In the story of the rape of Dina, the daughter of Jacob (Genesis chapter 34), Chazal said that Dina, who had been taken by the uncircumcised Shechem, the son of Hamor, enjoyed having sexual relations with an uncircumcised man so much that her brothers Simeon and Levi had to take her away by force… Bereshit Rabbah (Vilna edition), parasha 80, note 11, “And they took Dina: Rabbu Udan said, ‘they dragged her away.’ Rabbi Huna said,

    ‘One who has had sexual relations with an uncircumcised man finds it difficult to stop’.”

    About this the greatest religious arbiter of all time, Maimonides, wrote in Moreh Nevuchim section three, chapter 49:

    “And this commandment [circumcision] was not given to complete something lacking in Creation, only to complete something missing in human behavior, and the physical damage to that organ is the aim…that desire beyond what is necessary should be removed, and since circumcision reduces the erectile ability of the organ and reduces the pleasure obtained from sexual relations, there is no doubt that when blood is spilled from that organ and its hood is removed will be weaker. Chazal clearly state that one who has sexual relations with an uncircumcised man finds it difficult to leave him; this seems to me to be the most compelling reason for circumcision.”

    According to the greatest of religious arbiters, one of the reasons for circumcision is the desire to reduce sexual ability and enjoyment for Jewish men, and to reduce Jewish women’s temptation to have sex with an uncircumcised man.

    It is obvious that those who support the commandment of circumcision today do not often use that argument (which is very similar to the arguments given in African countries for female circumcision, which is quite common there.)

    Another claim which is often used in the public debate is that “we need circumcision to retain a Jewish identity.” The term “Jewish identity” does not exist in halacha, but there is in halacha a distinction between “good Jews” and “bad Jews.”

    This might sound odd, but Jewish halacha considers one who desecrates the Sabbath in public more severely than a Jew who was never circumcised! Thus was ruled in the Shulchan Aruch, laws of Shechita, paragraph 2, that ritual slaughter by one who desecrates the Sabbath is disallowed, while that by one who has not been circumcised is kosher. That is, if a ritual slaughterer desecrated the Sabbath, one is forbidden from eating the animal, as he is considered as a Gentile, but one may eat what was slaughtered by an uncircumcised Jew.

    If so, one who has problems with “his Jewish identity” in connection with the commandments of the religion should know that from the Rabbinical halachic standpoint the issue of the Sabbath is more important than the issue of circumcision. On the other hand, one whose Jewish identity stems from the culture and not from the religion may ignore both of these religious commandments with the same equanimity.


    Every day a perfect baby is born
    His parents’ little bundle of joy
    By night-fall butchers line up to cut him
    And make him less of a boy
    Strapped to a circumstraint peeling his tender glans
    Crushing his frenulum, sending him home
    With a scar
    That baby’s cries could rip the heart from your chest
    But it’s not a done deal. We need to do our best
    We gotta save what he’ll never get back
    ‘Cause he’s just like us,
    Babies are all born intact

    Welcome gentlemen. Thanks for having me in
    I need to tell you a troubling story
    You were just hours old when they strapped you down
    And sliced away half your glory
    Together we can get some of it back
    It’s gonna take some work, but you really can
    Restore some slack
    Will you share your success with the world?
    ‘Cause babies could be saved if more men knew their burden
    And how empty being circumcised feels
    The need to know slack is wild, and
    They need to hear you share your zeal

    In bamboo huts and in hospitals
    Babies scream for protection from harm
    Girls who’ve never seen a foreskin still say
    Intact boys are cause for alarm
    They still sell stolen skins by the piece or the pound
    So the butchers are still getting rich
    We’ve gotta shout it out and march in the streets
    Until mutilation no longer exists

    The information super-highway
    Is getting flooded with the truth
    We’re getting out the word every day and night
    To save tomorrow’s youth
    Together people we can conquer the madness
    We’ll be dancing with joy when they ban this
    Evil scourge
    Someday we’ll all have left this earth
    A better place than we found it
    By answering the urge to care for all human kind
    So shout it: just like us
    Babies are all born just fine

  5. George Bush

     /  April 30, 2015

    Greetings from the Emerald Isle,

    I once sent material like this to a Talmudic Jew and he reported me to the police. The police told me later, that he tried to get me on the Postal Act. I had to sign a statement and it was sent to the DPP, but I sent a 40 page document with it and showed how perverted these Talmudic Jews are. I never heard back from the DPP, but I did find this Jewish Politician’s biog, where he INVITED people to contact him. He gave his home address, his phone number and his email address. Sooooooooooooooooooo, I prefaced the TONS of articles I sent him with his INVITATION. Knowing that he was a solicitor, I knew he couldn’t do a thing about it – he had INVITED people to contact him.

    I guess it was him or another Talmudic Jew that got 3 of my email addresses and You Tube comment suspended.

    You will see why they are pissed off with me:



    “If there was a legal case between a Jew and a Gentile (non-Jew), then the manner of judging between them is as I will explain: if we [i.e., a Jew] will win under their laws, we judge them according to their laws and say to them: this is your law! If it is better that we judge according to our laws, we judge them according to our laws and say to them: this is our law! And do not find it difficult, and don’t be surprised by it, just as one is not surprised about the slaughter of animals even though they have done no harm, for one in whom human characteristics are not complete is not truly a man, and his end purpose is only for ‘man’ [that is to say, the entire raison d’etre of the Gentiles is only for the benefit of the complete man —

    comment by Rabbi Y. Kapach shlita in his edition of Maimonides’s Commentary on the Mishnah], and the discussion on this matter requires a separate book.”

    Foreword — Daat Emet
    For a long time we have been considering the necessity of informing our readers about Halacha’s real attitude towards non-Jews. Many untrue things are publicized on this issue and the facts should be made clear. But recently, we were presented with a diligently written article on the subject, authored by a scholar from the Merkaz HaRav yeshiva — so our job was done by others (though we have already discussed some aspects of this issue in the weekly portions of Balak and Matot). Since there is almost no disagreement between us and the author of the article on this issue, we have chosen to bring the article “Jews Are Called ‘Men'” by R’ David Bar-Chayim (in Hebrew) so that the reader will be able to study and understand the attitude of the Halacha towards non-Jews.
    In this article R’ Bar-Chayim discusses the attitude towards “Gentiles” in the Torah and in the Halacha and comes to an unambiguous conclusion:

    “The Torah of Israel makes a clear distinction between a Jew, who is defined as ‘man,’ and a Gentile.”

    That is to say, any notion of equality between human beings is irrelevant to the Halacha. R’ Bar-Chayim’s work is comprehensive, written with intellectual honesty, and deals with almost all the aspects of Halachic treatment of non-Jews. It also refutes the statements of those rabbis who speak out of wishful thinking and, influenced by concepts of modern society, claim that Judaism does not discriminate against people on religious grounds. R’ Bar-Chayim shows that all these people base their constructs NOT on the Torah but solely on the inclinations of their own hearts. He also shows that there are even rabbis who intentionally distort the Halachic attitude to Gentiles, misleading both themselves and the general public.

    For the English readers’ convenience we will briefly mention the topics dealt with in R’ Bar-Chayim’s article:

    Laws in regard to murder, which clearly state that there is Halachic difference between murder of a Jew and of a Gentile (the latter is considered a far less severe crime).

    A ban on desecrating the Sabbath to save the life of a Gentile.

    A Jew’s exemption from liability if his property (e. g. ox) causes damage to a Gentile’s property. But if a Gentile’s property causes damage to a Jew’s property, the Gentile is liable.

    The question of whether robbery of a Gentile is forbidden by the Torah’s law or only by a Rabbinic decree.

    A ban on returning a lost item to a Gentile if the reason for returning it is one’s sympathy towards the Gentile and compassion for him.

    The sum which a Gentile overpays in a business transaction due to his own error is forfeit; whether a Jew is permitted to intentionally deceive a Gentile is also discussed.

    One who kidnaps a Jew is liable to death, but one who kidnaps a Gentile is exempt.

    A Jew who hurts or injures a Gentile is not liable for compensation of damage, but a Gentile who hurts a Jew is liable to death.

    One who overcharges a Gentile ought not return him the sum that the Gentile overpaid.

    A Gentile — or even a convert to Judaism — may not be appointed king or public official of any sort (e. g. a cabinet minister).

    One who defames a female proselyte (claiming that she was not virgin at the time of her marriage) is liable to neither lashes nor fine.

    The prohibition to hate applies only to Jews; one may hate a Gentile.

    One may take revenge against or bear a grudge towards Gentiles; likewise, the commandment “love your neighbour” applies only to Jews, not to Gentiles.

    One who sees Gentile graveyards should curse: “Your mother shall be greatly ashamed…”

    Gentiles are likened to animals.

    If an ox damaged a Gentile maidservant, it should be considered as though the ox damaged a she-ass.

    The dead body of a Gentile does not bear ritual impurity, nor does a Gentile who touches the dead body of a Jew become impure — he is considered like an animal who touched a dead body.

    One is forbidden to pour anointing oil on a Jew, but there is no ban on pouring that oil on a Gentile because Gentiles are likened to animals.

    An animal slaughtered by a Gentile is forbidden, even if the ritual slaughter performed was technically correct, because Gentiles are deemed like animals. (Daat Emet does not agree that this is the Halachic reason for invalidating a Gentile’s ritual slaughter — but this is not the place to delve into the subject).

    Their members are like those of asses” — Gentiles are likened to animals.

    Between the Jews and the Gentiles — In the Aggadah, the Kabbalah, and in Jewish Thought

    R’ Bar-Chayim’s arguments and conclusions are clear, Halachically accurate, and supported by almost all the existent major Halachic works. It would be superfluous to say that R’ Bar-Chayim fully embraces this racist Halachic outlook as the word of the Living G-d, as he himself pointed out in the “Conclusion” of his article:

    “It is clear to every Jew who accepts the Torah as G-d’s word from Sinai, obligatory and valid for all generations, that it is impossible to introduce ‘compromises’ or ‘renovations’ into it.”

    On the other hand, we want to make it clear that Daat Emet — as well as any reasonable people who do not embrace Halachic laws as the word of the Living G-d — are repulsed by such evil, racist discrimination.

    In the Hebrew text we have abridged the second part of R’ Bar-Chayim’s article,
    “Between Jews and Gentiles — In the Aggadah, the Kabbalah, and in Jewish Thought,” because, in our view, the Halacha is the law which obligates every religious Jew while concepts of the Aggadah, the Kabbalah, and Jewish thought are not binding on anyone, as our rabbis have already written:

    “And so the Aggadic constructs of the disciples of disciples, such as Rav Tanchuma and Rabbi Oshaya and their like — most are incorrect, and therefore we do not rely on the words of Aggadah” (Sefer HaEshkol, Laws of a Torah Scroll, p. 60a); we have expanded on this issue in the portion of Vayeshev.


    Tzfi’a 3
    The Editorial Board
    President of the Editorial Board and Founder: Rabbi Moshe Segal OBM
    Rabbi Yisrael Ariel
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    Articles are the authors’ responsibility
    Rabbi David Bar Chaim
    Yeshivat Mercaz HaRav


    Shalom Timmie,
    The unedited full-text of the 1906 Jewish Encyclopedia
    Palestinian geographer; born at Flosz, Bavaria, Oct. 22, 1804; died at Jerusalem
    Feb. 5, 1865. When he was seventeen years old he graduated as teacher
    from the Königliches Schullehrerseminar of Colberg, after which he joined his brother Israel at the University of Würzburg, where for five years he devoted himself to the history and geography of the Holy Land, and published a map of Palestine (1829; republished at Vienna, 1831, and Triest, 1832). It was his ardent desire, however, to study in Palestine itself the physical history and geography of the Holy Land, where his knowledge of Talmudic sources and early Jewish writers would be of more service. Accordingly he decided to settle in Jerusalem, whither he went in 1833. Schwarz then began a series of journeys and explorations in various parts of Palestine, to which he devoted about fifteen years.
    The results of his investigations and researches into the history, geography, geology, fauna, and flora of that country have placed him in the front rank of Palestinian explorers and geographers. HE IS THE GREATEST JEWISH AUTHORITY ON PALESTINIAN MATTERS SINCE ESTORI FARHI (1282-1357), the author of “Kaftor wa-Feraḥ.”

    (Be sure to Google this article)
    614-1096 C.E.
    From the Accession of the Mahomedans to that of the Europeans.

    By Rabbi Joseph Schwarz, 1850

    Rabbi Shallum, son of the then Resh Gelutha, in Babel, aka Abu Bachr al Chaliva al Zadik, Abu Bakr, the first Caliph, was in fact: [A JEWISH RABBI] Rabbi Shallum, son of the then Resh Gelutha, in Babel, perceiving this dreadful predicament, went to Mahomed, and offering him his submission, friendship, and services, endeavoured to enter with him into a friendly compact. Mahomed accepted his proposition with pleasure, conceived a great affection for him, and took his daughter, a handsome young girl (A 6 YEAR OLD CHILD), for wife; he made him also a general in his army, and gave him the name of Abu Bachr al Chaliva al Zadik, literally:

    The father of the maiden, the descendant of the righteous; this means, that of all his wives, who were either widows or divorced women, this one was the only one who had never been married before, and then she was the granddaughter of the celebrated chief of the captivity; therefore, the descendant of the righteous. This occurrence induced Mahomed to give up his terrible intention to destroy the Jews in his country, and thus did Rabbi Shallum save his people.


    Ben Abrahamson

    Not in the sense of “Jewish” as the word is used today. However, I propose, based on a reconstruction of events, that the progenitor of the Quraysh – Adnan – was identical with Onias IV (Anan in Hellenized Hebrew). This would make the Quraysh one of the last remaining descendants of the Zadokite priesthood which was expelled from Jerusalem when the Hasmoneans took over the priesthood. This is supported by alternative versions of the name Adnan being spelled as Anan. I also offer it as an explanation for why the Ka’aba, at a certain point in its history, was structurally similar to the Temple of Onias in Heliopolis. It is apparently also referred to in Tractate Menuchos, as a place which had fallen into idolatry in the first centuries of the Common Era. Abu ‘Ubayda Ma’mar b. al-Muthanna (d. 825CE) book called Kitab al-mathalib and another work Kitab al-munammaq and also Ibn al-Kalbi’s (d. 819CE) book Kitab mathalib al-‘arab document the numerous marriages between the Quraish and Jewish women, including members of the “noble house” of the Jewish Exilarch. It is related there that Abd al-Muttalib (ra) married a noble Jewish woman, and this was the maternal grandmother of ‘Ali (ra). ‘Ali (ra) descent and his relationship to the Exilarch is also mentioned in Geniza fragments. Some of this is also discussed in Graetz, Geschichte der Juden von den ltesten Zeiten bis auf die Gegenwart. (History of the Jews) His positive relationship with the academies in Babylon is described in Iggeres Sherira Gaon. The Prophet (pbuh), however, was from a different marriage. His great grandmother was from the tribe of Hind. The “Judaism” of the Oniads was similar to what we know today. Qussai (ra) married the daughter of the Jurham King named “Hillel”. He formed a Sanhedrin in Mecca, called the Dar Al Nadwa, within a generation after it was forcibly disbanded in Tiberias. He announced the New Moons in an office called the Nasa (Nasi). Even so, the “Judaism” practiced in Arabia was a syncretic mixture of Sadducean, proto-Christian, and even Rabbinic influences. Though certain families among the Quraysh were “Jewish” enough to intermarry with the family of the Exilarch, it is uncertain how widely this applied.

    Zuraini Nordin

    Interesting. Rabbi, I need to know about the Jewishness of Khadijah’s cousin Waraqah who was an Ebionite Christian? The Ebionites that time, generally were Jews who believed in Jesus but at the same time kept and practiced the teachings of the Torah?

    Ben Abrahamson
    I don’t know. Ibn Hisham says that Waraqah was a Jewish priest, who knew Hebrew. We learn from Sahih Bukhari that Waraqah used to read the Gospel in Arabic. I think all the “People of the Book” were descended from Jews and Jordanian Jewish converts (from the Second Temple period). It is said that all the “People of the Book” kept Ashura (Yom Kippur), ritual purity (negas) of vessels, and offered sacrifices at the Ka’aba.
    Zuraini Nordin

    Thank you.

    Hebrew years 4320 to 4440 (560- 680 CE)

    Year 4330 – 570 CE – BIRTH OF MUHAMMAD
    Muhammad, who became the prophet of a new religion, Islam, was born in 570 CE in Mecca.[8]

    [8] According to Christian sources, Muhammad’s mother, Aminah, was Jewish thus making Muhammad a Jew in the sense of Jewish tradition; Rev. John Alzog mentioned in his Manual of Universal Church History, 1900, vol. 2, page 192 (without indicating his source): Mohammed, who was the only son of Abdallah, a Pagan, and Amina, a Jewess, and was descended from the noble but impoverished family of Hashim, of the priestly tribe of Koreish, who were the chiefs and keepers of the national sanctuary of the Kaaba, and pretended to trace their origin to Ismael, the son of Abraham and Hagar, was born at Mecca, August 20, A.D. 570.

    His parents died when he was young so he never had a scholastic education. He is said to be of the Quraysh tribe and to descend from from Ishmael, son of Abraham. Modern genetics have explored the Y-DNA pool of the Quraysh tribe, which features today the following haplogroups: about 50% of J (80% of the Jewish people are also J, and J is also preponderant in the Arabian peninsula in the same proportion as the Quraysh tribe), 25% of E (it is an haplogroup commonly found in the Middle-East and in Mediterranean, from the ex Canaanite peoples or Phoenicians who exported it over the sea) and 25% of R (which is majoritarily of European peoples).[1] Yet, there is no haplogroup Q, which is of Asian/Mesopotamian origin, which would have been the Y-DNA haplogroup of a person like Abraham (who was from Ur in Chaldea) and of his son Ishmael.

    There was also a Jewish tribe in Arabia called the Qurayza who had settled in Medina. It may be possible that, in earliest times, the Arab Quraysh and the Jewish Qurayza formed one single entity, with the Quraysh splitting from their Jewish ancestry and adopting paganism at some point of time of their History. This would explain the similarity between the two names of tribes, one Arab and the other Jewish.

    Contemporary witness accounts record Muhammad’s striking physical complexion:
    [He] was neither tall nor lanky nor short and stocky, but of medium height. His hair was neither crispy curled nor straight but moderately wavy. He was not overweight and his face was not plump. He had a round face. His complexion was white tinged with redness. He had big black eyes with long lashes. His brows were heavy and his shoulders broad. He had soft skin, with fine hair covering the line from mid chest to navel. The palms of his hands and the soles of his feet were firmly padded. He walked with a firm gait, as if striding downhill.
    — Bayrak, Tosun, The Name & the Named: The Divine Attributes of God, 2000, citing Ali, the cousin and son-in-law of Muhammad

    It is striking to read about the whiteness of his skin and redness, which is barely a typical Arab feature. This may induce people to believe that his ancestry was of mixed Arab descent. Or more appropriately we could say that there is some mystery about the origin of Muhammad, if the descriptions such as the above one have been correct.

    Year 4382 – 622 CE –

    The city of Medina had an important Jewish community who had come there from the time of the Roman occupation of Judea which expelled Jews from Jerusalem and its province. In other parts of the Arabian peninsula, Jews had settled over 1000 years before Muhammad’s birth, when they fled the Assyrian and Babylonian destructions. In total, there were 15 to 20 Jewish tribes established in Arabia, 3 of them in Medina.[2]

    Initially, there was mutual respect between Muhammad and the Jews because both rejected pagan rites. Muhammad borrowed many of his teachings from Jewish tradition and this is reflected in the Koran which contains references to the Jewish history and customs. For example, he adopted the resting day of Shabbat, the ritual of circumcision (but applied it to the age of 13 when Ishmael son of Abraham was circumcised). Like the Jews, he also directed his prayers towards Jerusalem. And he was doing three prayers a day, like the Jewish custom. He also adopted the Day of Atonement as a day of fasting called Ashura:[3a]
    When the Prophet came to Medina, he found (the Jews) fasting on the day of ‘Ashura’ (i.e. 10th of Muharram). They used to say: “This is a great day on which Allah saved Moses and drowned the folk of Pharaoh. Moses observed the fast on this day, as a sign of gratitude to Allah.” The Prophet said, “I am closer to Moses than they.” So, he observed the fast (on that day) and ordered the Muslims to fast on it.
    — Muhammad al-Bukhari, “Sahih al-Bukhari”, Book 55, Hadith 609, written about 850 CE

    The character of the angel Gabriel, from Muhammad’s revelation, was also borrowed from the Book of Daniel which recounts the prophecy and vision of the future to come, and is the only place of the Bible where the name Gabriel is mentioned:
    And I [Daniel] heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’ So he came near where I stood; and when he came, I was terrified, and fell upon my face; but he said unto me: ‘Understand, O son of man; for the vision belongeth to the time of the end.’
    — Daniel, 8:16-17

    This knowledge of Jewish scriptures that influenced the early steps of Muhammad is credited to have come from one of his followers who was a learned Jew: Abdullah ibn Salam, of Jewish name Obadya ben Shalom.[3b]

    Yet, when Muhammad sought to get recognition of himself as prophet of God, most Jews rejected him, for the same reasons their ancestors had rejected Jesus because of lack of messianic signs that would back such claim. This attitude was recorded in the Coran, for example in the following text:
    Ask the Children of Israel how many a sign of evidence we have given them. And whoever exchanges the favor of Allah [for disbelief] after it has come to him – then indeed, Allah is severe in penalty.
    — Coran 2:211

    From then, Muhammad changed opinion about the Jews and became critical of them. In Medina, as the result of some local disputes, he managed to expel two of the Jewish tribes, who had established there for about 600 years. One tribe joined the oasis of Khaibar, where another large Jewish community was established since a long time. But the Banu Qaynuqa tribe chose to relocate more north, joining other Jewish cities at the border between modern-day Jordan and Syria. As for the third and last Jewish tribe of Medina, called the Qurayzah tribe, Muhammad reserved them a harsher treatment after he accused them of having made a pact of defence with his enemy, the people of Mecca: all the men were beheaded and all the children and women sold to slavery or given as gifts to Muhammad’s followers. This took place in year 628.

    Following this mass execution, the pagan tribes of Mecca were terrorised and preferred to arrange a truce with Muhammad in his army, to avoid the same fate. This enabled Muhammad to continue focus on the Jewish tribes: he targeted the Jewish establishment of Khaibar, the largest one in the Arabian peninsula. After one month of siege, his army took controlled of the place. They imposed to the Jews to pay a tribute and this served as a model for future generations to tolerate the Jews, and non-Muslims in general, with a status of dhimmis in exchange for the payment of a tax. This was defacto setting a religious discrimination not allowing equality in the faith.[4]

    According to Jewish tradition, one of the wives of Muhammad, Aisha, was of Jewish descent through her father Abu Bakr, who was an early follower of Muhammad. Also, Muhammad’s closest daughter Fatimah married Ali ben Abu Talib, also said to be of Jewish descent. But these theories are not accepted by Muslims.

    [2] To read about the Jewish tribes of Arabia, see Wikipedia

    [3a] The word Ashura comes from the word asor which means the number 10: the Muslim day of fasting was so called Ashura because it was set on the 10th of the month of Muharram, like the Jews have Yom Kippur (the Day of Atonement) on the 10th of the month of Tishri

    [3b] In the 12th century, another Jewish convert, Samawal al-Maghribi (meaning Samuel of the Maghreb), attempted to refute this influence in a controversial book he wrote against the Jews: Ifham al-Yehud (“Silencing the Jews”); Samawal’s family had emigrated from Northern Africa into Iran; there he converted to Islam in 1164 and died in 1175 CE

    [4] The word dhimmi comes from the dhimma which means “guarantee”; this “tax” is not much different than the modern-day Mafia asking for a “payment” for “protection” to allow individuals or merchants to carry out with their business; this imposition of dhimma was only ended in the 19th century upon pressure from European powers who asked for equality treatment of non-Muslims in Muslim dominions

  7. Blu

     /  March 13, 2016

    No longer exists

  1. Ancient Aliens endorses freemasonry | Fitzpatrick Informer

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